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A comparison between the function of Islam in the lives of Al-Hajj Umar Taal and El-Hajj Malik El-Shabazz (Malcolm X) suggests that Shabazz’s example of translating his Islamic obligations into the secular philosophy of Pan-Africanism reflects more promise toward the interest of interreligious Pan-African unity. During the nineteenth century, figures like Edward Blyden and Duse Muhammad Ali both presented the compatibility of Islam with Pan-Africanism. However, the practical examples of the steps needed to obtain interreligious unity require continued exploration. The author begins with an examination of the question of jihad and the “religious other” in Islam as understood by some. Secondly, the author focuses on Umar Taal to explore the way his understanding of Islam affected his relationship with both Muslim and non-Muslim Africans he encountered in nineteenth-century West Africa. Subsequently, the author analyzes how Malik El-Shabazz understood Islam to relate to the quest for Pan-Africanism. Using concepts from the critical theory of religion, the author will argue that Shabazz’s determinate negation of elements of his religious commitments that might hinder unity among people of African descent is instructive for the construction of an interreligious Pan-African unity.

This article expresses the importance and theoretical viability of Black religious communities reflecting on armed struggle as an option in their pursuit of liberation. African Americans have wrestled with various perspectives on what forms of resistance to white supremacy were religiously legitimate and those that were deemed practical. From moral suasion, immigration, a Black separate state, to violent resistance, Black people in the United States have debated these perspectives and have charted paths forward that continue to be accompanied by Black suffering and death at the hands of racists to the present day. While moral suasion has obtained a hegemonic place in mainstream Black political discourse, violent resistance has often been characterized as both religiously illegitimate and impractical. However, by using concepts from Afrofuturism and traditional African religion, the author will present Denmark Vesey as a model for contemporary Black religio-political thought. Using the themes of “past future”, time travel, resurrection, reincarnation, trance, and conjure, the author grounds himself in an African-centered epistemology that transcends the limitations of the Eurocentric model limited only to scientific “reality”. The author claims that by conjuring Vesey’s revolutionary interreligious Pan-African approach, it will provide more options for Black religio-political theory and praxis.